[1]Part.1.c.4.
[1]Part.1.c.4.
[2]Ch.8.
[2]Ch.8.
[3]Part.4.c.10.
[3]Part.4.c.10.
[4]Ch.20.
[4]Ch.20.
[5]Ch.21.
[5]Ch.21.
MADAM,
Since my opinion is, that the Animate part of Matter, which is sense and reason, life and knowledg, is the designer, architect, and creator of all figures in Nature; you desire to know, whence this Animate Matter, sense and reason, or life and knowledg (call it what you will, for it is all one and the same thing) is produced? I answer: It is eternal. But then you say, it is coequal with God. I answer, That cannot be: for God is above all Natural sense and reason, which is Natural life and knowledg; and therefore it cannot be coequal with God, except it be meant in Eternity, as being without beginning and end. But if Gods Power can make Man's Soul, as also the good and evil Spirits to last eternally without end, he may, by his Omnipotency make as well things without beginning. You will say, If Nature were Eternal, it could not be created, for the word Creation is contrary to Eternity. I answer,Madam, I am no Scholar for words; for if you will not use the word Creation, you may use what other word you will; for I do not stand upon nice words and terms, so I can but express my conceptions: Wherefore, if it be (as in Reason it cannot be otherwise) that nothing in Nature can be annihilated, nor any thing created out of nothing, but by Gods special and all-powerful Decree and Command, then Nature must be as God has made her, until he destroy her. But if Nature be not Eternal, then the Gods of the Heathens were made in time, and were no more then any other Creature, which is as subject to be destroyed as created; for they conceived their Gods, as we do men, to have Material Bodies, but an Immaterial Spirit, or as some Learned men imagine, to be an Immaterial Spirit, but to take several shapes, and so to perform several corporeal actions; which truly is too humble and mean a conception of an Immaterial Being, much more of the Great and Incomprehensible God; which I do firmly believe is a most pure, all-powerful Immaterial Being, which doth all things by his own Decree and Omnipotency without any Corporeal actions or shapes, such as some fancy of Dæmons and the like Spirits. But to return to the former question; you might as well enquire how the world, or any part of it was created, or how the variety of creatures came to be, as ask how Reason and sensitive corporeal Knowledg was produced. Nevertheless, I do constantly believe, that both sensitive and rational Knowledg in Matter was produced from God; but after what manner or way, is impossible for any creature or part of Nature to know, for Gods wayes are incomprehensible and supernatural. And thus much I believe, That as God is an Eternal Creator, which no man can deny, so he has also an Eternal Creature, which is Nature, or natural Matter. But put the case Nature or natural Matter was made when the World was created, might not God give this Natural Matter self-motion, as well as he gave self-motion to Spirits and Souls? and might not God endue this Matter with Sense and Reason, as well as he endued Man? Shall or can we bind up Gods actions with our weak opinions and foolish arguments? Truly, if God could not act more then Man is able to conceive, he were not a God of an infinite Power; but God is Omnipotent, and his actions are infinite, supernatural, and past finding out; wherefore he is rather to be admired, adored and worshipped, then to be ungloriously discoursed of by vain and ambitious men, whose foolish pride and presumption drowns their Natural Judgment and Reason; to which leaving them, I rest,
Madam,
Your Faithful Friend
and Servant.
MADAM,
In obedience to your commands, I here send you also an explanation and clearing of those places and passages in my Book of Philosophy, which in your last Letter you were pleased to mark, as containing some obscurity and difficulty of being understood.
First, When I say,[1]Nature is an Individable Matter, I do not mean as if Nature were not dividable into parts; for because Nature is material, therefore she must also needs be dividable into parts: But my meaning is, that Nature cannot be divided from Matter, nor Matter from Nature, that is, Nature cannot be Immaterial, nor no part of Nature, but if there be any thing Immaterial, it doth not belong to Nature. Also when I call Nature aMultiplying Figure;[2]I mean, that Nature makes infinite changes, and so infinite figures.
Next, when I say,[3]There are Infinite Divisions in Nature; my meaning is not, that there are infinite divisions of one single part, but that Infinite Matter has Infinite parts, sizes, figures, and motions, all being but one Infinite Matter, or corporeal Nature. Also when I say single parts, I mean not parts subsisting by themselves, precised from each other, but single, that is, several or different, by reason of their different figures. Likewise, when I name Atomes, I mean small parts of Matter; and when I speak of Place and Time, I mean onely the variation of corporeal figurative motions.
Again: when I say,[4]Nature has not an absolute Power, because she has an Infinite power; I mean byabsolute, as much as finite, or circumscribed; and in this sense Nature cannot have an absolute power, for the Infiniteness hinders the absoluteness; but when in my former Letters I have attributed an absolute Power onely to God, and said that Nature has not an absolute power, but that her power, although it be Infinite, yet cannot extend beyond Nature, but is an Infinite natural power; I understand by an absolute Power, not a finite power, but such a power which onely belongs to God, that is, a supernatural and divine power, which power Nature cannot have, by reason she cannot make any part of her body immaterial, nor annihilate any part of her Creatures, nor create any part that was not in her from Eternity, nor make her self a Deity; for though God can impower her with a supernatural gift, and annihilate her when he pleases, yet she is no ways able to do it her self.
Moreover, when I say,[5]That one Infinite is contained within another; I mean, the several sorts of Infinites, as Infinite in number, Infinite in duration; as also the Infinite degrees, motions, figures, sizes, compositions, divisions, &c. all which are contained in the Infinite body of Nature, which is the onely Infinite in quantity or substance, neither can the parts of Nature go beyond Infinite.
Also when I say,[6]That Matter would have power over Infinite, and Infinite over Matter, and Eternal over both; I mean, that some corporeal actions endeavour to be more powerful then others, and thus the whole strives to over-power the parts, and the parts the whole: As for example, if one end of a string were tied about the little finger of ones hand, and the other end were in the power of the other whole hand, and both did pull several and opposite ways; certainly, the little finger would endeavour to over-power the hand, and the hand again would strive to over-power the little finger: The same may be said of two equal figures, as two hands, and other the like examples may be given. And this is also my meaning, when I say, that some shapes have power over others, and some degrees and temperaments of matter over others; whereby I understand nothing else, but that some parts have power over others. Also when I say,[7]that outward things govern, and a Creature has no power over it self, I mean, that which is stronger, by what means soever, is superior in power.
When I say,[8]Thatthe Animate part of Matter is not so gross an Infinite as the Inanimate, I do not attribute an Infiniteness to a part, as if animate matter considered as a part were infinite; but my meaning is, that the Animate matter produces infinite effects: For, it being the Designer, Architect, and Creator of all Figures, as also the Life and Soul of all Creatures, it must needs be infinite in its effects, as also infinite in its duration. But you may object, That a part cannot produce infinite effects. I answer, It is true, if animate matter should be considered in it self without the inanimate, it could not produce infinite effects, having nothing to work upon and withal; but because there is such a close and inseparable conjunction of those parts of matter, as they make but one body, and that Infinite, none can be or work without the other, but both degrees of matter, which make but one infinite Nature, are required in the production of the infinite effects and figures in Nature: Nevertheless, since the Animate part of Matter is the onely architect, creator, or producer of all those effects, by reason it is the self-moving part, and the Inanimate is onely the instrument which the Animate works withal, and the materials it works upon, the Production of the infinite effects in Nature is more fitly ascribed to the Animate then the Inanimate part of matter; as for example, If an architect should build an house, certainly he can do nothing without materials, neither can the materials raise themselves to such a figure as a house without the help of the architect and workmen, but both are of necessity required to this artificial production; nevertheless, the building of the house is not laid to the materials, but to the architect: the same may be said of animate and inanimate matter in the production of natural effects. Again, you may reply, That the animate and inanimate parts of matter are but two parts, and the number of Two is but a finite number, wherefore they cannot make one infinite body, such as I call Nature or natural Matter. I answer,Madam, I confess, that a finite number is not nor cannot make an infinite number; but I do not say, that the animate and inanimate parts or degrees of matter are two finite parts each subsisting by it self as circumscribed, and having its certain bounds, limits and circumference; for if this were so, certainly they being finite themselves, could not produce but finite effects; but my meaning is, that both the animate and inanimate matter do make but one Infinite bulk, body, or substance and are not two several and dividable bodies in themselves, and thus they may be divided not into two but into Infinite parts; Neither are they two different Matters, but they are but one Matter; for by the animate Matter I do understand self-motion; and that I call this self-motion Matter, the reason is, that no body shall think as if self-motion were immaterial; for my opinion is, that Nature is nothing but meer Matter, and that nothing is in Nature which is a part of Nature, that is not material; wherefore to avoid such a misapprehension (seeing that most learned men are so much for abstractions and immaterial beings) I called self-motion animate matter, or the animate part of matter; not as if they were two several matters, but that all is but one natural Matter, or corporeal Nature in one bulk, body, or substance, just like as the soul and body do make but one man; and to avoid also this misapprehension, lest they might be taken for several matters, I have upon better consideration, in this volume ofPhilosophical Letters, call'd the animate matter corporeal self-motion, which expression, I think, is more proper, plain, and intelligible then any other: Neither would I have you to scruple at it, when I say, that both parts or degrees of animate and inanimate matter do retain their own interior natures and proprieties in their commixture, as if those different natures and proprieties, where one is self-moving, and the other not, did cause them to be two different matters; for thus you might say as well, that several figures which have several and different interior natures and proprieties, are so many several matters. The truth is, if you desire to have the truest expression of animate and inanimate matter, you cannot find it better then in the definition of Nature, when I say, Nature is an infinite self-moving body; where by the body of Nature I understand the inanimate matter, and by self-motion the animate, which is the life and soul of Nature, not an immaterial life and soul, but a material, for both life, soul and body are and make but one self-moving body or substance which is corporeal Nature. And therefore when I callAnimate matteranExtract,[9]I do it by reason of its purity, subtilty and agility, not by reason of its immateriality. Also when I name the word Motion by it self, and without any addition, I understand corporeal Motion; and when I name Motion, Matter and Figure, I do not mean three several and distinct things, but onely figurative corporeal motion, or figurative self-moving matter, all being but one thing; the same when I speak of Place, Time, Magnitude, and the like.
Concerning Natural Production or Generation; when I say,[10]The same matter or figure of the producers doth not always move after one and the same manner in producing, for then the same producers would produce one and the same creature by repetition, I do not mean the very same creature in number, unless the same motions and parts of matter did return into the producers again, which is impossible; but I understand the like creature, to wit, that one and the same sort of particular motions would make all particular figures resemble so, as if they were one and the same creature without any difference.
When I say,[11]Sensitive and Rational knowledg lives in sensitive and rational Matter, and Animate liveth in Inanimate matter, I mean they are all several parts and actions of the onely infinite matter inseparable from each other; for wheresoever is matter, there is also self-motion, and wheresoever is self-motion, there is sense and reason, and wheresoever is sense and reason, there is sensitive and rational knowledge, all being but one body or substance, which is Nature.
When I say,[12]The death of particular Creatures causes an obscurity of Knowledge, and that particular Knowledges increase and decrease, and may be more or less, I mean onely that parts divide themselves from parts, and joyn to other parts; for every several Motion is a several Knowledge, and as motion varies, so doth knowledge; but there is no annihilation of any motion, and consequently not of knowledge in Nature. And as for more or less knowledge, I mean more or less alteration and variety of corporeal figurative motions, not onely rational but sensitive, so that that creature which has most variety of those perceptive motions is most knowing, provided they be regular, that is, according to the nature and propriety of the figure, whether animal, vegetable, mineral, or elemental; for though a large figure is capable of most knowledge, yet it is not commonly or alwayes so wise or witty as a less, by reason it is more subject to disorders and irregularities; like as a private Family is more regular and better ordered then a great State or Common-wealth. Also when I say,That some particular Knowledge lasts longer then some other, I mean that some corporeal motions in some parts do continue longer then in others.
When I say,[13]A little head may be full, and a great head may be empty of rational matter, I mean there may be as it were an ebbing or flowing, that is more or less of Rational Matter joyned with the Sensitive and Inanimate: And when I say,That, if all the heads of Mankind were put into one, and sufficient quantity of Rational Matter therein, that Creature would not onely have the knowledge of every particular, but that Understanding and Knowledge would increase like Use-money, my meaning is, that if there were much of those parts of rational matter joyned, they would make more variety by self-change of corporeal motions.
When I nameHumane sense and reason, I mean such sensitive and rational perception and knowledge as is proper to the nature of Man; and when I sayAnimal sense and reason, I mean such as is proper to the nature of all Animals; for I do not mean that the sensitive and rational corporeal motions which do make a man, or any Animal, are bound to such figures eternally, but whilest they work and move in such or such figures, they make such perceptions as belong to the nature of those figures; but when those self-moving parts dissolve the figure of an Animal into a Vegetable or any other Creature, then they work according to the nature of that same figure, both exteriously and interiously.
When I say,[14]That Place, Space, Measure, Number, Weight, Figures, &c. are mixed with Substance, I do not mean they are incorporeal, and do inhere in substance as so many incorporeal modes or accidents; but my meaning is, they are all corporeal parts and actions of Nature, there being no such thing in Nature that may be called incorporeal; for Place, Figure, Weight, Measure, &c. are nothing without Body, but Place and Body are but one thing, and so of the rest. Also when I say,[15]That sometimes Place, sometimes Time, and sometimes Number gives advantage, I mean, that several parts of Matter are getting or losing advantage.
When I say,[16]an Animal or any thing else that has exterior local motion, goeth or moveth to such or such a place, I mean, to such or such a body; and when such a Creature doth not move out of its place, I mean, it doth not remove its body from such or such parts adjoyning to it.
When I say,[17]The rational animate matter divides it self into as many parts, and after as many several manners as their place or quantity will give way to, I mean their own place and quantity: also, as other parts will give way to those parts, for some parts will assist others, and some do obstruct others.
When I say,[18]That the Nature of extension or dilation strives or endeavours to get space, ground, or compass, I mean those corporeal motions endeavour to make place and space by their extensions, that is, to spread their parts of matter into a larger compass or body. And when I say,That Contractions endeavour to cast or thrust out space, place, ground, or compass, My meaning is, That those corporeal motions endeavour to draw their parts of matter into a more close and solid body, for there is no place nor space without body.
Also when I name[19]severaltempered substances and matters, I mean several changes and mixtures of corporeal motions.
Also when I speak ofIncreaseandDecrease, I mean onely an alteration of corporeal figurative motions, as uniting parts with parts, and dissolving or separating parts from parts.
When I say,[20]That the motions of cold, and the motions of moisture, when they meet, make cold and moist effects, and when the motions of heat and moisture meet, make hot and moist effects; and so for the motions of cold and dryness: I mean, that when several parts do joyn in such several corporeal motions, they cause such effects; and when I say cold and heat presses into every particular Creature, I mean, that every Creatures natural and inherent perceptive motions make such patterns as their exterior objects are,viz.hot or cold, if they do but move regularly, for if they be irregular, then they do not: as for example; those in an Ague will shake for cold in a hot Summers day, and those that are in a Fever will burn with heat, although they were at the Poles.
When I say,[21]that hot motions, and burning motions, and hot figures, and burning figures do not associate or joyn together in all Creatures: I mean, that the corporeal motions in some figures or creatures, do act in a hot, but not in a burning manner; and when I say, some creatures have both hot and burning motions and figures, I mean, the corporeal motions act both in a hot and burning manner; for though heat is in a degree to burning, yet it is not always burning, for burning is the highest degree of heat, as wetness is the highest degree of moisture.
When I say,[22]Warmth feeds other Creatures after a spiritual manner, not a corporeal, My meaning is, not as if heat were not corporeal, but that those corporeal motions which make heat work invisibly, and not visibly like as fire feeds on fuel, or man on meat.
Also when I say,Excercise amongst animals gets strength, I mean, that by excercise the inherent natural motions of an animal body are more active, as being more industrious.
When I say,[23]That the passage whence cold and sharp winds do issue out, is narrow, I mean, when as such or such parts disjoyn or separate from other parts; as for example, when dilating parts disjoyn from contracting parts; and oftentimes the disjoyning parts do move according to the nature of those parts they disjoyn from.
Concerning the actions of Nature, my meaning is, that there is not any action whatsoever, but was always in Nature, and remains in Nature so long as it pleases God that Nature shall last, and of all her actions Perception and self-love are her prime and chief actions; wherefore it is impossible but that all her particular creatures or parts must be knowing as well as self-moving, there being not one part or particle of Nature that has not its share of animate or self-moving matter, and consequently of knowledg and self-love, each according to its own kind and nature; but by reason all the parts are of one matter, and belong to one body, each is unalterable so far, that although it can change its figure, yet it cannot change or alter from being matter, or a part of Infinite Nature; and this is the cause there cannot be a confusion amongst those parts of Nature, but there must be a constant union and harmony betwixt them; for cross and opposite actions make no confusion, but onely a variety, and such actions which are different, cross and opposite, not moving always after their usual and accustomed way, I name Irregular, for want of a better expression; but properly there is no such thing as Irregularity in Nature, nor no weariness, rest, sleep, sickness, death or destruction, no more then there is place, space, time, modes, accidents, and the like, any thing besides body or matter.
When I speak ofunnatural Motions,[24]I mean such as are not proper to the nature of such or such a Creature, as being opposite or destructive to it, that is, moving or acting towards its dissolution. Also when I call Violence supernatural, I mean that Violence is beyond the particular nature of such a particular Creature, that is, beyond its natural motions; but not supernatural, that is beyond Infinite Nature or natural Matter.
When I say,A thing is forced, I do not mean that the forced body receives strength without Matter; but that some Corporeal Motions joyn with other Corporeal Motions, and so double the strength by joyning their parts, or are at least an occasion to make other parts more industrious.
ByPrintsI understand the figures of the objects which are patterned or copied out by the sensitive and rational corporeal figurative Motions; as for example, when the sensitive corporeal motions pattern out the figure of an exteriour object, and the rational motions again pattern out a figure made by the sensitive motions, those figures of the objects that are patterned out, I name Prints; as for example,The sense of Seeing is not capable to receive the Print,[25]that is, the figure or patternof the object of the whole Earth. And again,The rational Motions are not alwayes exactly after the sensitive Prints, that is, after the figures made by the sensitive motions. Thus by Prints I understand Patterns, and by printing patterning; not that the exteriour object prints its figure upon the exteriour sensitive organs, but that the sensitive motions in the organs pattern out the figure of the object: but though all printing is done by the way of patterning, yet all patterning is not printing. Therefore when I say,[26]thatsolid bodies print their figures in that which is more porous and soft, and that those solid bodies make new prints perpetually; and as they remove, the prints melt out, like verbal or vocal sounds, which print words and set notes in the Air; I mean, the soft body by its own self-motion patterns out the figure of the solid body, and not that the solid body makes its own print, and so leaves the place of its own substance with the print in the soft body; for place remains always with its own body, and cannot be separated from it, they being but one thing: for example; when a Seal is printed in Wax, the Seal gives not any thing to the Wax, but is onely an object patterned out by the figurative motions of the Wax in the action of printing or sealing.
When I make mention[27]of what the Senses bring in, I mean what the sensitive Motions pattern out of forreign objects: And when I say,[28]that the pores being shut, touch cannot enter, I mean, the sensitive corporeal motions cannot make patterns of outward objects.
Also when I say,our Ears may be as knowing as our Eyes, and so of the rest of the sensitive organs; I mean the sensitive motions in those parts or organs.
When I say,[29]The more the Body is at rest, the more active or busie is the Mind, I mean when the sensitive Motions are not taken up with the action of patterning out forreign objects.
When I say,[30]the Air is fill'd with sound, and that words are received into the ears, as figures of exterior objects are received into the eyes, I mean, the sensitive motions of the Air pattern out sound, and the sensitive motions of the Ears pattern out words, as the sensitive figurative motions of the Eyes pattern out the figures of external objects.
Also when I speak ofThunderandLightning, to wit,That Thunder makes a great noise by the breaking of lines: My meaning is, That the Air patterns out this sound or noise of the lines; and by reason there are so many patterns made in the air by its sensitive motions, the Ear cannot take so exact a copy thereof, but somewhat confusedly; and this is the reason why Thunder is represented, or rather pattern'd out with some terrour; for Thunder is a confused noise, because the patterns are made confusedly.
But concerning Sound and Light, I am forced to acquaint you,Madam, that my meaning thereof is not so well expressed in my Book of Philosophy, by reason I was not of the same opinion at that time when I did write that Book which I am now of; for upon better consideration, and a more diligent search into the causes of natural effects, I have found it more probable, that all sensitive perception is made by the way of Patterning, and so consequently the perception of Sound and of Light; wherefore, I beseech you, when you find in my mentioned Book any thing thereof otherwise expressed, do not judg of it as if I did contradict my self, but that I have alter'd my opinion since upon more probable reasons.
Thus,Madam, you have a true declaration of my sence and meaning concerning those places, which in myPhilosophical Opinionsyou did note, as being obscure; but I am resolved to bestow so much time and labour as to have all other places in that Book rectified and cleared, which seem not perspicuous, lest its obscurity may be the cause of its being neglected: And I pray God of his mercy to assist me with his Grace, and grant that my Works may find a favourable acceptance. In the mean time, I confess my self infinitely bound to your Ladyship, that you would be pleased to regard so much the Honour of your Friend, and be the chief occasion of it; for which I pray Heaven may bless, prosper, and preserve you, and lend me some means and ways to express my self,
Madam,
Your thankfull Friend,
and humble Servant.
[1]Part.3.c.13.
[1]Part.3.c.13.
[2]Ibid.
[2]Ibid.
[3]Part.1.c.11.
[3]Part.1.c.11.
[4]Part.1.c.13, 14.
[4]Part.1.c.13, 14.
[5]P.1.c.8.
[5]P.1.c.8.
[6]P.6.c.3.
[6]P.6.c.3.
[7]P.3.c.10.
[7]P.3.c.10.
[8]P.1.Ch.3.
[8]P.1.Ch.3.
[9]P.4.c.3, 32.
[9]P.4.c.3, 32.
[10]P.1.c.22.
[10]P.1.c.22.
[11]P.3.c.15.
[11]P.3.c.15.
[12]Ibid.
[12]Ibid.
[13]P.6.c.11.
[13]P.6.c.11.
[14]P.3.c.21.
[14]P.3.c.21.
[15]c.14.
[15]c.14.
[16]P.5.c.51.
[16]P.5.c.51.
[17]P.6.c.8.
[17]P.6.c.8.
[18]P.4.c.34.
[18]P.4.c.34.
[19]Ibid.
[19]Ibid.
[20]P.5.c.4.
[20]P.5.c.4.
[21]P.5.c.13.
[21]P.5.c.13.
[22]P.5.c.27.
[22]P.5.c.27.
[23]P.5.c.45.
[23]P.5.c.45.
[24]P.7.c.11.
[24]P.7.c.11.
[25]P.3.c.2.
[25]P.3.c.2.
[26]P.5.c.23.
[26]P.5.c.23.
[27]P.6.c.13.
[27]P.6.c.13.
[28]P.7.c.12.
[28]P.7.c.12.
[29]P.6.c.13.
[29]P.6.c.13.
[30]P.6.c.29.
[30]P.6.c.29.
Eternal God, Infinite Deity,Thy Servant, NATURE,humbly prays to Thee,That thou wilt please to favour Her, and giveHer parts, which are Her Creatures, leave to live,That in their shapes and forms, what e're they be,And all their actions they may worship thee;For 'tis not onely Man that doth implore,But all Her parts, Great God, do thee adore;A finite Worship cannot be to thee,Thou art above all finites in degree:Then let thy Servant Nature mediateBetween thy Justice, Mercy, and our state,That thou may'st bless all Parts, and ever beOur Gracious God to all Eternity.